The Elect in Matthew 24: Jews or Gentiles? – DouglasHamp.com

The Elect in Matthew 24: Jews or Gentiles?

Published September 1, 2012 | By Douglas

-Douglas Hamp

Who are the elect that Jesus spoke of when He said “for the elect’s sake those days shall be shortened”? Who are the elect to whom “false Christs, and false prophets, and shall shew great signs and wonders…”? Finally, who are the elect He spoke of when He said “Immediately after the tribulation of those days… he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other”? (Matt 24:22, 24, 29, 31)

The Calvinist doctrine teaches “the elect” means those who have been chosen to receive eternal life (they are saved). If “elect” = “saved” then the elect in Matthew 24 would necessarily be talking about believers in general. What we see, however, is that God repeatedly calls the Jews “the elect [ones (plural)]” in the Hebrew Scriptures and we likewise see , “the elect [ones (plural)]” in the New Testament is also a reference to the descendants of Abraham, Isaac, and Jacob, that is, the Jews. Consequently, Jesus’ reference to the elect in Matthew 24 is not speaking of the believers at large, but specifically of ethnic Israel (who believe). This conclusion is more thoroughly demonstrated in my complete paper and video “Why God Did Not Elect Calvinists,” or watch the video here. Furthermore, the gathering of the elect in Matthew 24 is not referring to Gentile believers before the tribulation but believing Jews after the tribulation. John Calvin plainly taught that election meant: “All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death.” [1] Lest we think that is wrenching Calvin out of context, Calvinist Loraine Boettner clarifies: “The Doctrine of absolute Predestination of course logically holds that some are foreordained to death as truly as others are foreordained to life.” [2] The good news, however, is that “election, elect, chosen” (and the derivatives) are terms that have nothing to do with one’s eternal destiny. Scripture does speak at length of “the elect” and “the chosen” but these terms are devoid of the Calvinistic sense of someone who has been elected to receive eternal life. Conversely, the term elect and its derivatives are not salvific in meaning but simply refer to persons or things that are chosen for a particular purpose and the purpose has nothing to do with eternal life. Once the definition of the word is established biblically, the foundation of Calvinism will be undermined and will collapse and the true identity of the elect in Matthew 24 will come into view. The word elect (Greek verb: eklegomai ἐκλέγομαι; Hebrew verb: bakhar בָּחַר) means to choose, select. The elect or chosen (as nouns or adjectives) are those people or things that have been elected, selected, or chosen for a particular purpose by someone. For example, God chose Levi to minister forever “… the LORD your God hath chosen [bakhar בָּחַר Greek LXX eklexetai εκλεξηται]…” Deut 18:5 (see also 1 Chr 15:2). God and the people chose Saul to be the first king of Israel: “…behold the king whom you have chosen and whom ye have desired! And behold, the LORD hath set a king over you,” (1Sam 12:13). Saul’s election by God to be king had nothing to do with eternal life and his removal from being king likewise had nothing to do with eternal life. “Because thou hast rejected the word of the LORD, ​he hath also rejected thee from being king,” (1 Sam 15:23) – he was simply removed from his post. Judas is analogous to Saul in many ways because they were both elected for a purpose (not salvation, per se) yet they both forfeited their election.[3] God’s election of Messiah further demonstrates that the term elect/election is devoid of the Calvinistic concept of eternal life. “My Servant… Mine elect [בְּחִירִי bekhiri LXX: eklektos εκλεκτος] in whom My soul delighteth… (Isa 42:1, see also Isaiah 49:7). This title was used of Jesus on the cross “… ‘let Him save Himself if he be Christ, the chosen of God.’” (Luke 23:35 see also 1 Pet 2:4, 6). Jesus was unquestionably chosen, elected, predestined by God to be the Messiah but His election was not for His salvation; He was chosen by the Father to give us eternal life because he is the source of life! God also elected for Jerusalem to be His city and for His name to be there, (1 Kgs 8:44, 11:32, 36; 2 Chr 6:6; Ps 132:13). God chose the foolish things of the world to confound the wise. Jesus pointed out that the guests chose (eklegomai εκλέγομαι) the best seats, (Luke 14:8). Our conclusion from each of the examples is that election has nothing to do with predestination to eternal life. God chose priests, kings and Jerusalem for His purposes and man chose both God and idols. Again, we would be wrong to try to insert the concept of eternal life into the term election.

via The Elect in Matthew 24: Jews or Gentiles? – DouglasHamp.com.

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